Shabbat Shalom

ARZA Shabbat Celebration

The Association of Reform Zionists of America (ARZA) is happy to share with you this guide for planning a Shabbat observance in your congregation that highlights our people’s connection to the land of Israel through Torah study, story telling, music and of course, food. We hope you will find these materials flexible enough to use with pre-schoolers or seniors, Friday night only or for a complete Shabbaton.

This piece is a part It would be amazing of ARZA’s ongo- Here’s what you will find inside… if every Jew could ing effort to provide ● Recommended Torah portions with Israel travel to Israel and ex- congregations and connections and a discussion guide perience it first-hand. individuals with But until that’s pos- ● Sharing Personal Stories in your Com- meaningful resourc- munity – a suggestion for sharing personal sible, ARZA hopes es to make Israel a travel stories and experiences during your programs like these more integral part of Shabbat observance can help bring Israel our Jewish lives. As ● Songs of Zion – recommendations for to your community. you plan a Shabbat bringing the sounds of an Israeli Shabbat Please use our web- with an Israel theme, into your service site, www.ARZA.org we strongly encour- ● Israel’s Melting Pot – recommendations for as a resource. If you age you to use some bringing the tastes and smells of an Israeli would like to have of your time to share Shabbat dinner into your home or congre- membership appli- information about gational celebration cations and/or hard ARZA and the role copies of any of the we play through our materials you find domestic and international agendas. There on our website, please contact us at 212- are many ways for Jews to support Israel, 650-4280 and we can be sure to get you but by doing so through ARZA you can be anything you need. confident that our values as Reform Jews are reflected in that support and that our Shabbat shalom. concern for tikkun olam in the U.S. and in Israel are given the highest regard.

ARZA is the national membership organization connecting American Reform Jews and Israel through education, advocacy and travel. ARZA, 633 Third Avenue New York, NY 10017 212.650.4280 www.arza.org Shabbat Shalom

Torah Portions with Israel Connections

A large part of any ARZA/Israel Shabbat involves 4. In Gen. 15, the “Covenant Between the Pieces,” studying Torah. Because we want to make the program Avram starts out by questioning God about the resources for your ARZA/Israel Shabbat as versatile fact that he has no children. God reassures him as possible and give you the option of scheduling it at that he will have offspring. Then in verses 7-8, a time that makes sense based on your congregation’s God promises Avram that he will have the land as calendar, we provide here a number of different sug- a possession (and Avram again questions, “How gestions for how several Torah portions might be used shall I know that I am to possess it?”) What is the to focus attention on Israel. For each Torah portion, relationship between these two issues, offspring you will see text citations, a few comments, and one or and land? What does that relationship say about more guiding questions. The questions represent only us as a Jewish people? a tiny fraction of the kinds of issues you might want to raise in response to each of the Torah portions, and Parshat Hayyei Sarah we hope that you will go on to ask many more ques- 1. In Gen. 23:1-16, we find the story of Sarah’s death tions. The goal is a simple one, namely, to allow our and Abraham’s purchase of a burial plot from the Torah study to deepen and enrich our thinking about Hittites. Why do you think Abraham felt the need the land, the people, and the State of Israel. Enjoy! to buy the land, considering that God had already told him numerous times that the whole land of Parshat Lekh L’kha Canaan would be assigned to him and his descen- 1. God first communicates with Avram in Gen. 12:1. dants? And why was Abraham not willing to ac- Why is it necessary for Avram to go to the land that cept the burial plot as a gift from the owner (Gen. God will show him in order to become a great and 23:7-13)? mighty nation? Is there something special about this particular land? Or is it simply necessary to 2. In Gen. 24, Abraham arranges with his servant get Avram out of the place in which he had lived, to secure a wife for his son Isaac from among the in order to allow him to see life, the world, and women of the “old country,” that is, Abraham’s God with “new eyes?” birthplace. But the servant is made to promise that under no circumstances will he take Isaac back to 2. In Gen. 12:7, God promises the land to Avram’s the land of Abraham’s birth. This raises two ques- descendants, not to Avram himself. Why do you tions: Why did Abraham not want Isaac to marry think this is so? What difference does it make for a local girl? And why was Abraham so adamant in Avram? insisting that Isaac not go back to Haran? After all, Abraham himself had already left the land of Ca- 3. Almost immediately, in Gen. 12:10, Avram and naan at least twice (once to Egypt, in Gen. 12, and Sarai leave the land to which God has directed once to Gerar, in Gen. 20). What do these ques- them, and go down to Egypt. Try to imagine (you tions, and our answers to them, suggest about the might even role-play the scene) the conversation relationship between land and religious/cultural between Avram and Sarai as they decide whether identity? to leave for Egypt, and what the consequences will be for their newly formed relationship with God. This is a great opportunity to create some modern Midrash!

Torah Portions with Israel Connections

Parshat Va’yechi 1. Why does God describe the land in this way? Why This Torah portion is bracketed at its beginning and not label it as, “the land of your ancestors, the land its ending by passages that are outwardly similar. In of your forefather Jacob” or in some other way that Gen. 47:29-31, Jacob has his son Joseph promise not to would acknowledge that this people has had a re- bury him in Egypt, but to take him back to Canaan for lationship with this land before? Why present the burial. And in Gen. 50:24-26, Joseph makes his broth- land as if it were a new, and foreign place? [Note ers (and, we might assume, their children) promise that in the very beginning of Parshat Va-era, God that, when God “brings up” the people from Egypt to does say, “I also established My covenant with Canaan, they will take Joseph’s bones with them. This them [i.e., with Abraham, Isaac, and Jacob] to give raises several interesting questions. them the land of Canaan, the land in which they lived as sojourners” (Exodus 6:4).] 1. How/why did Jacob anticipate God bringing the family up from Egypt to the land of Canaan? After Parshat Mishpatim all, at that time the family of Israel/Jacob were still Sometimes Torah study makes us uncomfortable. It highly esteemed and warmly welcomed guests in brings us face to face with ideas that raise difficult Egypt, with enslavement still far off in their fu- moral, social, ethical, or political questions. We may ture. not feel that we can completely embrace everything that we read, but in the end it is important to remem- 2. Why was Joseph willing to be buried in Egypt, as ber that these texts are ours, and that they are part of long as his brothers and sons promised to reinter our background. Wrestling with them is a valuable – if him in Canaan later on, while Jacob wished to be sometimes disturbing – way to understand who we taken to Canaan for burial immediately upon his have been as a people. The end of Exodus chapter 23 death? What might these two incidents teach us (verses 23-33) describes in some detail how God prom- about relationships with the land in different gen- ises to drive out the inhabitants of the land of Canaan erations? before the Israelites, using plague and terror to make the inhabitants flee. The text also explains why it is im- Parshat Shmot portant that the inhabitants depart when the Israelites At the beginning of the Exodus story, we wonder enter the land, “…lest they cause you to sin against where, if anywhere, the Land of Israel/Canaan is in Me; for you will serve their gods – and it will prove the hearts and minds of the Israelites. According to a snare to you” (verse 33). These verses raise many the chronology of the Torah, the Israelites have, by questions. Here are just a few: this time, been slaves for a long time. And in the first few chapters of the Book of Exodus, we hear nothing 1. How are the Israelites expected to feel about the about the land from which their ancestors came, that inhabitants of the land of Canaan? How do you is, the land of Canaan. Instead, the only references are understand the differences between how they felt in Exodus 3:8 and 3:17. In both verses, God promises and how we might feel? Is the situation described to free the Israelites from their enslavement and take in the Torah similar to, or different from, the his- them to, “…a good and spacious land, a land flow- tory of European settlers in the United States and ing with milk and honey, the region of the Canaanites, their relationship with the Native Americans who the Hittites, the Perizzites, the Hivites, and the Jebus- lived here before they arrived? ites.”

Torah Portions with Israel Connections

2. What do you think about the threat or danger 2. How do you imagine the tension between univer- perceived by the Torah regarding the influence of salism and particularism plays out differently for the indigenous peoples and their religion on the Jews living in the land (state) of Israel and those Israelites? Is this sort of threat a reality in today’s living in the Diaspora? world? If so, do you imagine that it’s the same in Israel and in America? Parshat Acharei Mot Leviticus Chapter 18 is a grim list of serious sins, Parshat Ki Tisa mostly sexual in nature. In traditional synagogues, it At the beginning of Exodus 34, God tells Moses to is read on Yom Kippur afternoon, though most Reform carve two new stone tablets that will replace the tab- congregations choose a different reading. It details all lets Moses shattered in his anger over the Golden sorts of people (and others!) with whom one may not Calf. God specifically says that He will “inscribe upon engage in sexual relations. After the list is finished, we the tablets the words that were on the first tablets…” read, “Do not defile yourselves in any of these ways, (Exodus 34:1). In Exodus 34:28, after we have been for it is by such that the nations that I am casting out told of what is inscribed on these new tablets, we are before you defiled themselves. Thus the land became told that these are the ones that will be called the Ten defiled and I called it to account for its iniquity and Commandments. But the commandments on these the land vomited out its inhabitants…” (Leviticus tablets are very different from those that we gener- 18:24-25). ally assume to have been on the first set, namely the Ten Commandments from Exodus chapter 20. This 1. We usually think of behavior as being either good new set starts with another iteration of the warning or bad, moral or immoral, without regard for the not to have anything to do with the inhabitants of the location in which the behavior takes place. Steal- land, “lest they be a snare in your midst.” (See Exodus ing is wrong, no matter where it is done. But this 34:11-16). This is in sharp contrast to the broad, uni- passage implies that the land of Canaan/Israel has versal mandates at the beginning of Exodus chapter a lower tolerance for certain behaviors. They are 20 (“I am the Lord your God… you shall have no other “more wrong” there than they might be in other gods besides Me…”) The new set of commandments places. What is your reaction to this assertion? then goes on to detail such topics as the observance of Pesach and Shavu’ot, and the prohibition of cooking 2. When God says, “I called [the land] to account for meat in milk its iniquity,” it sounds as if the land is not merely an inanimate thing, a chunk of real estate, but an 1. Do you think there is a connection between the actor in the covenantal drama, as much a moral opening piece of the new set of commandments, agent as the People of Israel or as any individu- dealing with the land of Canaan and its inhabit- al Israelite. Does this strike you as strange? Is it ants, and the very ethno-centric and particularistic simply the literary device known as “personifica- laws that follow? If so, what is the connection? Is tion,” or is it something deeper? How does this af- it just coincidence that the first set of Ten Com- fect your relationship with, or thoughts about, the mandments, with its broad universalism, was not land of Israel? anchored in the land?

Torah Portions with Israel Connections

Parshat Kedoshim 1. What was the purpose of sending the scouts? God Right at the beginning of Parshat Kedoshim there are had already described the land many times, a land several laws that come to be known by Jewish tradition flowing with milk and honey! as “mitzvot that are dependent on [that is, that only apply in] the land.” These include some of the rules 2. What was the real task given to the scouts? Were of animal sacrifice, and the rules about not harvesting they supposed to be honest reporters, or was this a the corners of one’s field, not picking up produce that PR mission? Based on your answer, which of them falls as you walk down the rows of the field, not go- fulfilled the mission properly, the ten skeptics or ing back to collect produce that you forgot, and so on. the two who insisted that all would be fine? What Later in the chapter, the category is expanded with the do we want our leaders to say about Israel? Do we addition of the laws of letting fruit trees produce for want them to tell it the way they see it, or do we their first 3 years without harvesting them. According want them to make everything sweet and nice and to Rabbinic tradition, these laws, and others, are only beautiful? relevant inside the land of Israel. 3. What does the perception of the ten about the 1. What does it say about the relationship between comparison between themselves and the Canaan- Israel and the Diaspora that there are more mitzv- ites tell us about our perceptions of ourselves and ot, more religious obligations or opportunities for of Israel? spiritual life, inside the land than there are outside of it?

2. Are there mitzvot today that only apply (or apply more) inside the land than outside of it? Are there any that only apply outside the land?

Parshat Shlach Lekha The plot here is straightforward: God tells Moses to send scouts to check out the land of Canaan. Moses appoints 12 scouts, one from each tribe. They spend 40 days in the land, then they return. Ten of them report an incredibly beautiful, fruitful land of plenty, with fruit so large that they had to carry a single bunch of grapes tied to a pole carried over the shoulders of two men. But there’s a problem: This wonderful, rich, bountiful land is inhabited by hostile giants. In comparison to the Canaanites, they said, “we looked like grasshoppers to ourselves, and so we must have looked to them” (Numbers 13:33). Only two of the scouts, Joshua and Caleb, reassured the people that their conquest would be successful, and that it would be aided by God if they just maintain their faith.

Sharing Personal Israel Stories With Your Community

In an ideal world, we would get all of our con- Finally, they should all be fairly articulate. Ask gregants to travel to Israel frequently. Sadly, this each of them to write a 3-5 minute personal Is- isn’t an ideal world, at least not yet! So for the rael experience. It’s important not to ask them for time being, those who have not traveled to Is- “the most special…” or “the most spiritual…” – rael often respond in powerful ways to personal this makes the stakes too high. Ask them to make stories of Israel told by their friends and neigh- sure the experience is personal, meaning that you bors. Hearing someone tell the personal story of don’t want them to explain what the Kotel is, or a chance encounter why Mt. Herzl is im- with a shopkeeper in portant, but rather Machaneh Yehudah that you want them to (the outdoor Jewish talk about what they marketplace in Jerusa- experienced at what- lem), or the tale of the ever the place/mo- long conversation with “God created ment was. Make sure a soldier on a bus from these written narra- Eilat to Jerusalem, can human beings tives are submitted in sometimes be far more advance to the rabbi moving than a more or someone else for “professionally craft- because God editing and approval. ed” narrative that one Then have the writers might read in a book read their narratives or see in a film. loves stories.” at appropriate places throughout the Shab- To take advantage of bat service on your the power of personal ARZA/Israel Shab- stories, find five or six bat. If possible, try individuals in your to link some piece of congregation who have - Elie Wiesel each story to a theme had relatively recent of the service. As an Israel experiences. Ide- added element, your ally, they should cover rabbi might want to a range of ages. Also, speak about Israel in a their experiences should be diverse (i.e., do not way that references these stories and ties them all look for 5 alumni of last summer’s congregational together. Finally, you might invite congregants to trip, but instead, one such alumnus, plus a profes- chat with the story-tellers after the service during sional who had a six-month sabbatical there and the Oneg Shabbat or Kiddush. At the oneg, be a college student who just returned from a Junior sure to have information available about travel- Year abroad and an Israeli living in the States who ling to Israel and/or launching your own trip. just spent a summer visiting family there, etc.). ARZA is the national membership organization connecting American Reform Jews and Israel through education, advocacy and travel. ARZA, 633 Third Avenue New York, NY 10017 212.650.4280 www.arza.org Shabbat Shalom

Ethnic Shabbat Meals

Many of us think of falafel and hummus when we think of Israeli cuisine and brisket and chicken come to mind when we consider Shabbat dinner here in America. As you plan a Shabbat dinner with an Israel theme in your home or in your congregation, consider a meal that reflects the cultural and ethnic diversity of Israel. Below are some recipes that have their roots in Morocco, Russia, Ethiopia and Poland – just a few of the countries that fill Israel’s melting pot.

Morocco Immigrants from Morocco largely came in the early 1950’s, however, in 1956, Morocco declared its indepen- dence, and Jewish immigration to Israel was suspended. In 1963, emigration resumed, allowing more than 100,000 Moroccan Jews to reach Israel. Dagim shel Shabbat, Sabbath fish, is a delicious way to honor their influence on Israeli culture and cuisine.

Moroccan Fish Tagine with Peppers and Olives Mix first 7 ingredients in medium bowl. Add fish 1/2 cup vegetable oil and turn to coat. Refrigerate 2 hours, turning fish 1/4 cup chopped fresh Italian parsley occasionally. 3 large garlic cloves, chopped 3 tablespoons chopped fresh cilantro Preheat oven to 350°F. Arrange carrot slices over 1 tablespoon Hungarian sweet paprika bottom of 13x9x2-inch glass baking dish. Layer half 2 teaspoons ground turmeric of tomatoes, half of onion and half of lemon over. 1/8 teaspoon crushed saffron threads Season with half of salt and pepper. 4 6-ounce white fish fillets (such as halibut or -or ange roughy) Drain marinade from fish; reserve marinade. - Ar 1 pound carrots, peeled, thinly sliced range fish atop lemon slices. Top fish with remain- 1 1/2 pounds tomatoes, thinly sliced ing tomato, onion and lemon slices. Season with re- 1 large onion, thinly sliced maining salt and pepper. Top decoratively with red 1 lemon, thinly sliced (Meyers lemon if you can find pepper strips and olives. Pour reserved marinade it) over. Cover dish with foil. Bake 30 minutes. 1 teaspoon salt Increase oven temperature to 400° F and bake until 3/4 teaspoon ground pepper fish flakes easily and vegetables are tender, about 15 1 medium-size red bell pepper, seeded, cut into minutes. Garnish with additional parsley and serve 1/4-inch-wide strips with rice or couscous. 24 brine-cured olives (such as Kalamata) Source: Bon Appétit, May 1995 Additional chopped fresh Italian parsley

Russia The massive immigration of Russian Jews to Israel in the last two decades of the 20th century guaranteed that the cuisine, both of the Tsars and the peasants, would become a permanent part of the Israeli culinary scene. This version of a Russian hamburger is the epitome of Russian comfort food but would be a wonderful appetizer (meatball sized) or main dish on your Shabbat table.

Ethnic Shabbat Meals

Russia Continued

Kotlety Heat the oil in a non-stick skillet on medium-high 1 lb ground chicken (beef or turkey will also do if heat. you prefer them to the chicken) 1 small-medium onion, very very finely chopped Dip your hands in a bowl of water. Take enough meat 1 garlic clove, finely minced to form a patty that is about 3 inches long and 2 inch- 1 egg es wide (about 1 inch thick) and place the formed, 1/2 cup bread crumbs (or a piece of white bread, or shaped patty on the pan where the oil should sizzle Challah, soaked in a bit of water) upon making contact with the patty. Repeat the shap- 1/2 tsp cumin ing and placing of the patties until your pan is full, 1 tsp salt (you might need more, play around with rinsing your hands between each patty. You want to the recipe) sear each side for a few minutes until they’re a happy 1/2 tsp freshly ground pepper brown color and then lower the heat to medium-low Olive oil or vegetable oil for frying and cook for about 20 minutes or until, when you cut into one of the patties, you see absolutely no pink. Mix all the ingredients above (except the olive oil) Remove the meat patties from the pan and repeat the together in a bowl. Grab another bowl and pour exercise if you have leftover ground meat mix. cold water in it. You will need the cold water to Source: http://www.accidentalhedonist.com, recipe by Sassy rinse your hands in between shaping each patty, so Radish 11/15/07 that the meat doesn’t much stick to your hands.

Ethiopia According to the Jewish Agency, by the end of 2008, there will be 110,000 Israelis of Ethiopian descent living in Israel. The majority of Ethiopian immigrants (Beta Israel) arrived in the last two decades coming from the Gondar region of Ethiopia but others are from Tigrai. They are mostly descendants of Ethiopian Jews who converted to Christianity, sometimes under duress, in the late 18th and 19th century. Traditionally, Ethiopi- ans eat with their fingers, tearing off bite-sized pieces of injera bread to pick up mouthfuls of different dishes. But this delicious dish will taste just as good with a knife and fork!

Vegetables with Garlic and Ginger 2 jalapeños, stemmed, seeded, minced (Vataklete Kilkil) 3 cloves garlic, minced 6 small red potatoes, scrubbed 2 teaspoons finely chopped ginger root 3 lg. carrots, scrubbed, cut into pieces 1 teaspoon salt 1/2 lb. fresh green beans, cut into 2” lengths 1/2 teaspoon white pepper 1/4 cup oil 6 green onions, cut into 2 inch lengths 2 onions, coarsely chopped Bring a large pot of water to a boil. Drop in the po- 1 lg. green pepper, finely chopped tatoes. After 5-6 minutes, add the carrots and green

Ethnic Shabbat Meals

Ethiopia Continued

beans and cook for another 5 minutes. Drain in a Add the reserved vegetables and toss gently until colander. Set aside. In a stewpot, heat the oil over coated. Sprinkle on the green onions. Cover the pot medium heat. Add the onions, green pepper, and and cook over low heat for about 10 minutes. Veg- jalapeños. sauté for about 5 minutes. Do not let etables should be tender-crisp. brown. Then stir in the garlic, ginger, salt, and pep- Sources: http://www.jewishagency.org http://www.global- gourmet.com per. Stir for one minute.

Poland This delicious dessert, distinctly Jewish in origin, is now considered part of the repertoire of any good Polish cook in Israel as well as in Poland.

Fruited Rice Pudding Top with the remaining rice and cover with aluminum 1 cup uncooked rice foil. 1/4 cup sugar 1 Tbsp. vegetable shortening Place the casserole on a rack inside a large pot, pour in 1/2 cup blanched almonds or walnuts boiling water to come 3/4 up the sides of the pudding 1/4 cup each cooked pitted prunes, raisins and dates dish, cover the pot and steam for 45 minutes. 1/4 honey Cook the rice in 2 cups of water for 30 minutes. Remove the cover and let the steam evaporate before Drain and add the sugar and shortening. While the removing the inner bowl. Remove the foil, place a rice is cooking, oil a heatproof casserole with a 4-5 serving plate over the rice and invert in one rapid mo- cup capacity. In a mixing bowl, combine the nuts, tion so that the pudding will sit on the serving plate. fruits and honey. Arrange half of this mixture in the May be served hot, cool or well chilled. casserole so that it covers the bottom and comes up Serves 4-6 the sides. Spoon half the rice over the fruit mixture Source: Israel Ministry of Foreign Affairs http://www.mfa.gov.il and over this spoon the remaining fruits and honey.

It is important to note that as Reform Jews from North America continue to make aliya, they have had their own influence on Israel’s cuisine. In some congregations around the world, the Israel ethnic food dinner might include steak and fries or macaroni and cheese!

For more information go to: The Foods of Israel Today by Joan Nathan, March 2001.

Songs of Zion

“Sing unto the Eternal a new song! Sing unto the Eternal, all the earth!” - Psalm 96

When we sing, we tap into a very deep, very Page 545: Pitchu Li (Shlomo Carlebach) Complete powerful part of our souls. Melody is not some- Shireinu p.166 thing we process with the same critical faculties Page 546: Ki Mitzion (N. Shachar) Complete as those we use to analyze, evaluate, or debate Shireinu p.314 ideas. Rather, songs allow us to connect with Page 546: Bashanah Habaah (Nurit Hirsh/Ehud an experience on a deeper level, a level beyond Manor) Complete Shireinu p.30 thought and ideas. Given the huge complexity of the issues surrounding our relationship with Is- Page 549: Lu Y’hi (Naomi Shemer) Complete rael, singing gives us an opportunity to express Shireinu p.140 our love for the land and the people on a more Page 551: Al Kol Eleh # 991450 (Medley of Shir basic level. L’Shalom and Al Kol Eleh) arr. Josh Jacobson --Solo/SATB with keyboard accompaniment In March of 2008, ARZA produced the Israel at ($2.25) or Complete Shireinu p. 5 60 Program Guide (www.arza.org/6030) as a resource for the observance of Israel’s 60th anniver- Page 552: T’filah (L’Shlom Hamedinah) David sary. That guide offers recommendations for mu- Burger -- #992018--SATB Choir with keyboard ac- sical accompaniment to the Yom Ha’Atzmanut companiment ($2.50)Z observance as published in Mishkan T’filah (pp Hatikvah #993317 Solo/Unison Choir with key- 538-553) that would work beautifully in any Shab- board accompaniment (Hebrew and English) bat service. Those suggestions are offered below. $2.50Z or Shireinu p. 80 The following resources are available from Trans- Additional Israel-themed musical resources are continental Music Publishing (www.URJBook- available in the Our Israel: A Reform Response sandMusic.com). booklet, page 11, also available online at www. arza.org/programs/zionism. Page 538: Psalm 122 (Samachti B’omrim Li) Charles Osborne #991488XSATB Choir with key- Note to Cantors: A newly created, annotated board accompaniment Y$2.00Z spreadsheet of over 60 available Israel-related cho- Page 539: Im Tirtzu (Debbie Friedman) Complete ral music pieces is posted on the ARZA website Shireinu p.107 at www.arza.org/6030 as part of the download- able Israel at 60 Resources. This listing includes Page 541: Yerushalayim Shel Zahav/Jerusalem of Or Chadash, by Andrea Jill Higgins, which was Gold (Naomi Shemer) Complete Shireinu p. 229 commissioned by the American Conference of Page 542: Ma Navu (Joseph Spivak) Complete Cantors and ARZA in honor of Israel’s 60th Yom Shireinu p.143 Ha’Atzma’ut and premiered at Biennial 2007.

ARZA is the national membership organization connecting American Reform Jews and Israel through education, advocacy and travel. ARZA, 633 Third Avenue New York, NY 10017 212.650.4280 www.arza.org